In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

Ní ọdún kẹta ti Kírúsì ọba Pérsía, a fihàn ọ̀ràn kan fún Dáníẹ́lì, ẹni tí a ń pè ní Bẹliṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn fún un gùn: ó sì mọ ọ̀ràn náà, ó sì ní òye ìran náà. Ní ọjọ́ wọ̀nyẹn, èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pé. Èmi kò jẹ oúnjẹ dídùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni èmi kò fi òróró kùn ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pé fi pé. Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ti wà létí odò ńlá náà, èyí tí í ṣe Hídékélì. Dáníẹ́lì 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Ní ọjọ́ mẹ́ta àti ààbọ̀ ìṣàpẹẹrẹ tí Ìfihàn orí kọkànlá sọ̀rọ̀ rẹ̀, nígbà tí àwọn ẹlẹ́rìí méjì náà kú ní òpópónà, “ohun” kan ni a fi hàn fún Belteshazzar. Ó ti lóye “ìran” náà (mareh) tẹ́lẹ̀, nítorí pé ní orí kẹ́sàn-án, Gabrieli ti wá tẹ́lẹ̀, ó sì ti fún un ní òye nípa ìran náà.

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Bẹ́ẹ̀ ni, bí mo sì ti ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà Gébúriẹli, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò ní kánkán, fi ọwọ́ kàn mí ní àkókò ẹbọ aṣalẹ́. Ó sì jẹ́ kí n mọ̀, ó sì bá mi sọ̀rọ̀, ó sì wí pé, Ìwọ Dáníẹli, èmi ti jáde wá nísinsin yìí láti fi ọgbọ́n àti òye fún ọ. Ní ìbẹ̀rẹ̀ ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde, èmi sì wá láti fi hàn ọ; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, yé ọ̀ràn náà, kí o sì ka ìran náà sí. Dáníẹli 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Ọkùnrin náà Gabrieli, ẹni tí” Daniẹli “ti rí nínú ìran ní ìbẹ̀rẹ̀,” ń tọ́ka sí “chazon,” ìran ìtàn àsọtẹ́lẹ̀, èyí tí ń tọ́ka sí bí Gabrieli ṣe túmọ̀ ìran àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì fún Daniẹli ní orí kẹjọ. Ṣùgbọ́n “ìran” náà, èyí tí Daniẹli nígbà náà yóò fi yẹ̀ wò ní orí kẹsàn-án, ni “mareh,” ìran ìfarahàn. Nígbà náà ni Gabrieli pèsè ìtúpalẹ̀ ìtàn àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún náà fún Daniẹli.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Orí kẹsàn-án, ni a mú ṣẹ ní ọdún àkọ́kọ́ Dáríúsì. Nígbà tí Bélítẹ́ṣásárì sọ pé òun “ní òye nípa ìran náà,” ní “ọdún kẹta ti Kírúsì,” ó ti lóye “mareh,” ìran náà, fún ọdún méjì. Ohun tí Bélítẹ́ṣásárì wá lóye ní “àwọn ọjọ́ wọ̀nyí” ti ọ̀fọ̀ ni “ọ̀ràn” náà, èyí ni ọ̀rọ̀ Heberu náà “dabar,” ó sì gùn, nítorí àkókò tí a yàn náà jẹ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún ọdún.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Dáníẹ́lì ti mọ díẹ̀ nínú “nǹkan” náà tẹ́lẹ̀, nítorí ó ń mú àdúrà Léfítíkù ogún-ún lẹ́fà ṣẹ ní orí kẹ́sàn-án, àti pé èyí ni àdúrà “nǹkan” náà. Ìmọ̀lẹ̀ tí ó pọ̀ síi wà lórí “àkókò méje,” èyí tí Bẹlítẹṣásárì wá lóye ní àwọn ọjọ́ mọ́kànlélógún ìṣòro-ọkàn, àti pé ìmúlẹ̀ síi lórí “àkókò méje,” ní àwọn ọjọ́ ìṣòro-ọkàn wọ̀nyẹn, ṣe àpẹẹrẹ ìmúlẹ̀ síi lórí “àkókò méje” ní ọdún 1856. Àwọn Mílẹ́ráítì pẹ̀lú ti mọ̀ nípa “àkókò méje” náà tẹ́lẹ̀, nítorí wọ́n ti kéde rẹ̀, ṣùgbọ́n ìmọ̀lẹ̀ tí a fi kún un wà tí yóò dán wọn wò ní gẹ́gẹ́ bí àyè pàtàkì gan-an nínú ìtàn wọn, nígbà tí wọ́n yí padà láti inú ìṣísẹ̀ Fíládẹ́lfíà sí ìṣísẹ̀ Laodíṣíà.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Àwọn ọjọ́ ọ̀fọ̀ Belteshazzar bá ìtàn àsọtẹ́lẹ̀ mu nígbà tí ìṣísẹ̀ Philadelphian yí padà sí ìṣísẹ̀ Laodicean ní ọdún 1856, lẹ́yìn náà sí ìjọ Adventist Laodicean ní ọdún 1863. Ìtàn Belteshazzar àti ti àwọn Millerite méjèèjì nípa ìmọ́lẹ̀ tí ó pọ̀ sí i lórí “àkókò méje,” bá ìyípadà ìṣísẹ̀ Laodicean ti áńgẹ́lì kẹta sí ìṣísẹ̀ Philadelphian ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún mu, àti pẹ̀lú àwọn ọjọ́ ọ̀fọ̀, èyí tí ó wà ní àkókò ìdádúró, nígbà tí ìmọ́lẹ̀ tí ó pọ̀ sí i lórí “àkókò méje,” ní láti jẹ́ fífihàn.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshazzar dúró fún méjèèjì, ìyẹn ojiṣẹ kan àti ìṣísẹ̀ kan. Ní ọjọ́ ìṣòro-ọkàn rẹ̀ ni ojiṣẹ náà yóò lóye “ọ̀ràn” náà, èyí tí í ṣe Òtítọ́, lẹ́yìn náà yóò sì fi “ọ̀ràn” náà hàn fún ìṣísẹ̀ kan, nígbà tí Michael bá jí àwọn ẹlẹ́rìí méjì dìde ní ọdún 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Ọ̀rọ̀ Heberu náà “mareh” (ìran ìfarahàn Kristi), èyí tí a fi mọ̀ Dáníẹ́lì gẹ́gẹ́ bí ẹni tí ó lóye nínú ẹsẹ̀ kìíní, ni a gbé kalẹ̀ lẹ́ẹ̀mẹ́rin nínú ìran ìkẹyìn Dáníẹ́lì. Lẹ́ẹ̀mejì ni a túmọ̀ ọ́ sí “ìran,” lẹ́ẹ̀mejì sì ni a túmọ̀ ọ́ sí “ìfarahàn.” Ní ìgbà àkọ́kọ́ tí Dáníẹ́lì lò ọ̀rọ̀ náà nínú ẹsẹ̀ kìíní, ó ń fi hàn pé òun lóye “ìran” náà, ṣùgbọ́n àwọn ìtọ́kasí mẹ́ta yòókù ń fi hàn pé Dáníẹ́lì ń ní ìrírí ìran náà. Nínú ẹsẹ̀ kẹfà, ojú Kristi rí “gẹ́gẹ́ bí ‘ìfarahàn’ mànàmáná.”

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo sì ti wà lẹ́gbẹ̀ẹ́ odò ńlá náà, èyí tí a ń pè ní Hidekeli; nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsi i pé, ọkùnrin kan wà tí a fi aṣọ ọgbọ wọ̀, ìbàdí rẹ̀ sì fi wúrà dáradára ti Úfasi di mọ́ra: Ara rẹ̀ pẹ̀lú dàbí bérílì, ojú rẹ̀ sì rí bí ìránṣẹ́ mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fitilà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fọ dán, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ogunlọ́gọ̀. Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí ó wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tí wọ́n sì sá lọ láti fi ara pamọ́. Nítorí náà a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kankan kò sì ṣẹ́ kù nínú mi: nítorí ẹwà ara mi yí padà nínú mi di ìbàjẹ́, mi ò sì pa agbára kankan mọ́. Dáníẹ́lì 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Ọ̀rọ̀ Hébérù mìíràn tún wà tí a túmọ̀ sí “ìran,” èyí tí a óò ṣàlàyé lẹ́yìn tí a bá ti fi àwọn àbùdá kan hàn nípa ọ̀rọ̀ Hébérù náà “mareh.” Nínú àwọn ẹsẹ̀ tó ṣáájú, ọ̀rọ̀ náà ni “ìrísí,” ìyẹn ni ọ̀rọ̀ Hébérù “mareh.” Ọ̀rọ̀ kan náà ni a tún túmọ̀ sí “ìran” nínú ẹsẹ̀ kẹrìndínlógún. Nínú ẹsẹ̀ kẹrìndínlógún, ìran Kristi ti mú Danieli banujẹ.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

Sì kíyèsí i, ẹni kan tí ó dà bí àwòrán àwọn ọmọ ènìyàn fi ọwọ́ kan ètè mi: nígbà náà ni mo sì yà ẹnu mi, mo sì sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípasẹ̀ ìran náà ni ìrora mi yí padà wá sórí mi, èmi kò sì ní agbára kankan tí mo fi kù. Danieli 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ìbànújẹ́,” túmọ̀ sí ìdí, àti “ìran” ìfarahàn Kristi tí Dáníẹ́lì rí nínú ẹsẹ̀ náà yí lórí ìdí kan. “Ìdí” nínú àsọtẹ́lẹ̀ dúró fún àkókò ìyípadà.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Àwọn ẹ̀kọ́ wà tí a ní láti kó láti inú ìtàn ìgbà àtijọ́; a sì ń pe àkíyèsí sí àwọn wọ̀nyí, kí gbogbo ènìyàn lè mọ̀ pé Ọlọ́run ń ṣiṣẹ́ lórí àwọn ìlànà kan náà nísinsin yìí gẹ́gẹ́ bí Ó ti máa ń ṣe ní gbogbo ìgbà. A rí ọwọ́ Rẹ̀ nínú iṣẹ́ Rẹ̀ àti láàárín àwọn orílẹ̀-èdè nísinsin yìí pẹ̀lú, gan-an gẹ́gẹ́ bí ó ti rí láti ìgbà tí a kọ́kọ́ kéde ìhìnrere fún Ádámù ní Édẹni.”

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú ìtọ́sọ́nà àtọ̀runwá Ọlọ́run, nígbà tí àwọn wàhálà pàtàkì wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn. Bí a bá gbà á, ìlọsíwájú ẹ̀mí yóò wà; bí a bá kọ̀ ọ́, ìpadàsẹ́yìn ẹ̀mí àti ìbàjẹ́ pátápátá yóò tẹ̀ lé e. Olúwa ti ṣí iṣẹ́ ìgbéraga ihinrere náà payá nínú ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí a ti ń ṣe é ní àtijọ́, tí a ó sì tún ṣe é ní ọjọ́ iwájú, títí dé ìjà ìkẹyìn, nígbà tí àwọn agbára ti Satani yóò ṣe ìṣísẹ̀ àgbàyanu ìkẹyìn wọn.” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Ẹsẹ̀ kẹrìndínlógún ń ṣojú ipò ìyípadà nínú ìtàn tí Belteshazzar ń ṣojú fún. Ó jẹ́ ipò ìyípadà fún ìwo Olómìnira (orílẹ̀-èdè náà) àti fún ìwo Pùròtẹ́sítáǹtì (ìjọ náà) pẹ̀lú. Ó ń ṣojú ìpọnjú kan, ó sì ń ṣojú ibi tí a ti fi ìmọ́lẹ̀ pàtó fún ìtàn náà. Ipò ìyípadà fún Dáníẹ́lì ṣẹlẹ̀ nígbà tí a “fọwọ́ kàn án,” ní ìgbà kejì nínú ìgbà mẹ́ta. A ó fọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta, àti pé ìgbà kejì tí a fọwọ́ kàn án ni ó jẹ́ ipò ìyípadà fún Dáníẹ́lì, ipò ìyípadà náà sì jẹ́ ìgbà kejì nínú ìgbà mẹ́ta tí Dáníẹ́lì rí ìran “mareh” náà.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

Sì wò ó sì i, ọ̀kan bí àwòrán àwọn ọmọ ènìyàn fọwọ́ kan ètè mi; nígbà náà ni mo sì há ẹnu mi, mo sì sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípa ìran náà ni ìrora mi yí padà bọ́ sórí mi, èmi kò sì ní agbára kankan tí ó kù. Danieli 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

A ó ṣe àlàyé nípa àwọn ìfọwọ́kàn mẹ́ta náà láìpẹ́. Àkọ́kọ́ nínú àwọn ìgbà mẹ́rin tí Dáníẹ́lì fi lo ọ̀rọ̀ náà “mareh,” ni ẹ̀rí rẹ̀ pé òun lóye ìran náà, àti àwọn ìtọ́kasí mẹ́ta ìkẹyìn náà sì ń fi ìrírí rẹ̀ hàn nígbà tí ó rí ìfarahàn náà ní tòótọ́. Ní ìgbà kẹta tí ó fi tọ́ka sí ìran ìfarahàn náà ni ẹsẹ̀ kẹtàlá, níbi tí a ti fi ọwọ́ kàn án fún ìgbà kẹta.

Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

Lẹ́yìn náà, ẹnìkan tí ó dàbí àwòrán ènìyàn tún wá, ó sì fi ọwọ́ kàn mí, ó sì fún mi ní agbára. Danieli 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Ní ìfọwọ́kan kejì, nínú ẹsẹ̀ kẹrìnlá, èyí tí ó jẹ́ ìtọ́kasí kejì sí ìran “marah”, agbára rẹ̀ ti lọ; ṣùgbọ́n ní ìfọwọ́kan kẹta, a mú agbára rẹ̀ padà bọ̀ sípò. Nínú ẹsẹ̀ mẹ́wàá, kẹrìnlá àti kẹtàlá, a fi ọwọ́ kan Dáníẹ́lì. Nínú ẹsẹ̀ kẹfà, Dáníẹ́lì rí ìrísí Kristi, lẹ́yìn náà Gébúráẹ́lì; àti nínú ẹsẹ̀ mẹ́wàá, Gébúráẹ́lì fi ọwọ́ kan Dáníẹ́lì fún ìgbà àkọ́kọ́.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsi i pé, ọkùnrin kan wà tí a wọ aṣọ ọgbọ̀, ẹgbẹ́-èbúté rẹ̀ sì fi wúrà dáradára ti Úfásì dì. Ara rẹ̀ sì rí bíi bérílì, ojú rẹ̀ sì dà bí ìrísí mànàmáná, ojú rẹ̀ méjèèjì sì rí bí fitilà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dà ní àwọ̀ bí idẹ tí a ti fọ dán, ohùn ọ̀rọ̀ rẹ̀ sì dà bí ohùn ọ̀pọ̀ ènìyàn. Èmi Dáníẹ́lì nìkan ni mo rí ìran náà; nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bò wọ́n, bẹ́ẹ̀ ni wọ́n sá lọ láti fi ara wọn pamọ́. Nítorí náà, a fi mí sílẹ̀ nìkan, mo sì rí ìran ńlá yìí, agbára kankan kò sì ṣẹ́ kù nínú mi; nítorí ẹwà mi yípadà nínú mi sí ìbàjẹ́, n kò sì pa agbára kankan mọ́.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

Síbẹ̀ mo gbọ́ ohùn ọ̀rọ̀ rẹ̀; àti nígbà tí mo gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wà nínú oorun jíjinlẹ̀ lórí ojú mi, ojú mi sì dojú kọ ilẹ̀. Kíyèsí i, ọwọ́ kan sì kàn mí, èyí tí ó gbé mi ró sórí ẽkún mi àti sórí àtàǹpàkò ọwọ́ mi. Ó sì wí fún mi pé, Ìwọ Dáníẹ́lì, ọkùnrin tí a fẹ́ràn gidigidi, mọ̀ ọ̀rọ̀ tí mo ń sọ fún ọ, kí o sì dúró ṣinṣin: nítorí sí ọ ni a ti rán mi wá nísinsin yìí. Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwárìrì. Nígbà náà ni ó wí fún mi pé, Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ kìn-ín-ní tí ìwọ ti fi ọkàn rẹ sí i láti ní òye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a gbọ́ ọ̀rọ̀ rẹ, èmi sì ti wá nítorí ọ̀rọ̀ rẹ. Ṣùgbọ́n ọmọ-aládé ìjọba Pẹ́síà kọjú ìjà sí mi fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n kíyèsí i, Míkáẹ́lì, ọ̀kan nínú àwọn ọmọ-aládé ńlá, wá láti ràn mí lọ́wọ́; èmi sì dúró níbẹ̀ pẹ̀lú àwọn ọba Pẹ́síà. Nísinsin yìí ni mo wá láti mú kí o mọ̀ ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ ti ọjọ́ púpọ̀. Dáníẹ́lì 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Nígbà náà, ní ẹsẹ̀ kẹrìndínlógún, a fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀kejì, nígbà tí ó rí ìran Kristi.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Nígbà tí ó sì ti bá mi sọ irú ọ̀rọ̀ bẹ́ẹ̀, mo dojú mi bolẹ̀ sí ilẹ̀, mo sì di aláìní ohùn. Sì wò ó, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn fi ọwọ́ kan ètè mi: nígbà náà ni mo ṣí ẹnu mi, mo sì sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípa ìran náà ni ìbànújẹ́ mi yí padà wá sórí mi, èmi kò sì pa agbára kankan mọ́. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí ṣe lè bá olúwa mi yìí sọ̀rọ̀? nítorí ní ti èmi, lójúkan náà kò sí agbára kankan tí ó ṣẹ́ kù nínú mi, bẹ́ẹ̀ ni èémí kò sì ṣẹ́ kù nínú mi mọ́. Danieli 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Nígbà náà ni a fi ọwọ́ kan Dáníẹ́lì fún ìgbà kẹta, ní ìfarahàn Gébúrẹ́lì, kì í ṣe ti Kristi.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

Lẹ́yìn náà, ẹni kan tó dà bí ìrísí ènìyàn tún wá, ó sì fi ọwọ́ kàn mí, ó sì fún mi ní agbára. Ó sì wí pé, Ìwọ ènìyàn olùfẹ́ púpọ̀, má bẹ̀rù: àlàáfíà ni fún ọ, ní agbára, bẹ́ẹ̀ ni, ní agbára. Nígbà tí ó sì ti bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Jẹ́ kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. Nígbà náà ni ó wí pé, Ṣé ìwọ mọ ìdí tí mo fi wá sọ́dọ̀ rẹ? Ní báyìí, èmi yóò sì padà lọ bá ọmọ-aládé Persia jagun: àti nígbà tí èmi bá jáde lọ, wò ó, ọmọ-aládé Gíríìsì yóò wá. Ṣùgbọ́n èmi yóò fi ohun tí a kọ sínú ìwé mímọ́ òtítọ́ hàn ọ: kò sì sí ẹni tí ó dúró tì mí mú nínú nǹkan wọ̀nyí, bí kò ṣe Míkáẹ́lì ọmọ-aládé yín. Danieli 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

A fi ọwọ́ kan Dáníẹ́lì lẹ́ẹ̀mẹ́ta, àti ní ìgbà kìíní àti kẹta ni áńgẹ́lì Gébúrẹ́lì fi ọwọ́ kan án. Ní ìgbà kejì tí a fi ọwọ́ kan án, Kristi ni. Dáníẹ́lì lo ọ̀rọ̀ Hébérù kan náà lẹ́ẹ̀mẹ́rin, ṣùgbọ́n ní ìgbà kìíní nínú àwọn ìgbà mẹ́rin náà, nínú ẹsẹ̀ kìíní, ó ń sọ pé òun lóye “ìran” náà. Lílóye òtítọ́ kan ṣe pàtàkì, ṣùgbọ́n kì í ṣe ohun kan náà pẹ̀lú ríróyè òtítọ́ náà, gẹ́gẹ́ bí ó ti ṣe ní àwọn ìgbà mẹ́ta yòókù.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Nígbà tí àwọn ọjọ́ ìṣòro Daniel parí, a fún un ní ìrírí ìran náà, èyí tí ó ti ní òye rẹ̀ ṣáájú kí ọjọ́ ìṣòro rẹ̀ tó parí. Ìrírí náà jẹ́ ohun tí a dá pọ̀ mọ́ nípasẹ̀ ìgbésẹ̀ mẹ́ta, tí a ṣàfihàn wọn nípasẹ̀ ìfọwọ́kan mẹ́ta. Ìfọwọ́kan àkọ́kọ́ àti ti ìkẹyìn ni Gabriẹli ṣe, ìfọwọ́kan àárín sì jẹ́ ti Kristi. Ìfọwọ́kan àkọ́kọ́ àti ti ìkẹyìn jẹ́ lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù. Nínú ìgbésẹ̀ kejì náà, Daniel mọ ipò rẹ̀ gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ aláìgbọràn ní ìbáṣepọ̀ pẹ̀lú Olúwa rẹ̀, nítorí náà ìfọwọ́kan àárín náà ń ṣàpẹẹrẹ ìṣọ̀tẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì Hébérù.

“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

“Ṣùgbọ́n Pétérù kò sì ka ọkọ tàbí ẹrù sí mọ́ ní àkókò náà. Ìyanu yìí, ju gbogbo àwọn mìíràn tí ó ti rí rí lọ, jẹ́ ìfihàn agbára àtọ̀runwá fún un. Nínú Jésù, ó rí Ẹni kan tí ó ní gbogbo ẹ̀dá lábẹ́ àkóso Rẹ̀. Ìwàláàyè ìwà-àtọ̀runwá náà fi àìmọ́ tirẹ̀ hàn sí i. Ìfẹ́ sí Olúwa rẹ̀, ìtìjú nítorí àìgbàgbọ́ tirẹ̀, ọpẹ́ fún ìrẹ̀lẹ̀ Kristi, àti ju gbogbo rẹ̀ lọ, ìmọ̀lára àìmọ́ rẹ̀ níwájú ìwà-mímọ́ aláìlópin, bo ó mọ́lẹ̀ pátápátá. Nígbà tí àwọn ẹlẹgbẹ́ rẹ̀ ń gbé ohun tí ó wà nínú àwọ̀ náà kalẹ̀, Pétérù wólẹ̀ lẹ́bàá ẹsẹ̀ Olùgbàlà, ó sì ké pé, ‘Kúrò lọ́dọ̀ mi; nítorí èmi jẹ́ ènìyàn ẹlẹ́ṣẹ̀, Olúwa.’”

“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

“Ó jẹ́ ìwàá-ń-bẹ̀ kan náà ti ìwà mímọ́ Ọlọ́run tí ó ti mú kí wòlíì Dáníẹ́lì ṣubú bí ẹni pé ó ti kú níwájú áńgẹ́lì Ọlọ́run. Ó ní, ‘Ẹwà mi yí padà nínú mi sí ìbàjẹ́, èmi kò sì ní agbára kankan mọ́.’ Bẹ́ẹ̀ náà ni, nígbà tí Aísáyà rí ògo Olúwa, ó ké pé, ‘Ègbé ni fún mi! nítorí a ti pa mí run; nítorí èmi jẹ́ ènìyàn tí ètè rẹ̀ jẹ́ aláìmọ́, mo sì ń gbé láàárín àwọn ènìyàn tí ètè wọn jẹ́ aláìmọ́: nítorí ojú mi ti rí Ọba, Olúwa àwọn ọmọ-ogun.’ Dáníẹ́lì 10:8; Aísáyà 6:5. A fi ẹ̀dá ènìyàn, pẹ̀lú àìlera àti ẹ̀ṣẹ̀ rẹ̀, wé pẹ̀lú pípé ti ìwà-Ọlọ́run, ó sì ní ìmọ̀lára pé òun kò pé rárá, kò sì mọ́. Báyìí ni ó ti rí fún gbogbo àwọn tí a ti fún ní ànfàní láti rí títóbi àti ọlá ńlá Ọlọ́run.”

“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

“Pétérù ké pé, ‘Kúrò lọ́dọ̀ mi; nítorí ènìyàn ẹlẹ́ṣẹ̀ ni mí;’ síbẹ̀ ó dì mọ́ ẹsẹ̀ Jésù, ó ń ní ìmọ̀lára pé a kò lè yà á kúrò lọ́dọ̀ Rẹ̀. Olùgbàlà náà dáhùn pé, ‘Má bẹ̀rù; láti ìsinsin yìí lọ, ènìyàn ni ìwọ yóò máa mú.’ Lẹ́yìn tí Aisáyà ti rí ìwà mímọ́ Ọlọ́run àti àìtóye tirẹ̀ ni a fi ìránṣẹ́ Ọlọ́run lé e lọ́wọ́. Lẹ́yìn tí a ti mú Pétérù dé ipò ìkọ ara ẹni sílẹ̀ àti ìgbẹ́kẹ̀lé lórí agbára Ọlọ́run ni ó gba ìpè sí iṣẹ́ rẹ̀ fún Kristi.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Ìran “mareh” ni ìran ìfarahàn Kristi, ṣùgbọ́n áńgẹ́lì Gébúrẹ́lì ni a ṣàfihàn nípa ìgbà kejì àti ìgbà kẹrin tí Dáníẹ́lì lò ọ̀rọ̀ náà. Ní ìgbà àkọ́kọ́, ó jẹ́ àsọyé pé Bélítṣásárì lóye ìran náà, ṣùgbọ́n àwọn ìgbà mẹ́ta ìkẹyìn dúró fún Dáníẹ́lì tí ń ní ìrírí ìran náà. Ní àwọn ìgbà mẹ́ta tí Dáníẹ́lì ní ìrírí ìran náà, a tún fọwọ́ kàn án.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Ìgbà àkọ́kọ́ tí Gébúrẹ́lì fi kan án ni lẹ́yìn tí ó ti rí ìfarahàn Kristi tí a ti sọ di ògo, ìrírí náà sì fi í sílẹ̀ nínú “oorun jíjinlẹ̀ lórí ojú mi, ojú mi sì dojú kọ ilẹ̀.” Ìran náà ti mú ìyàtọ̀ wá, nítorí àwọn tí wọ́n wà pẹ̀lú rẹ̀ “kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bá wọn, tí ó fi jẹ́ pé wọ́n sá lọ láti fi ara wọn pamọ́.” Nínú ìbànújẹ àkọ́kọ́, Jeremiah “jókòó nìkan, nítorí ọwọ́ Ọlọ́run,” àti nínú Belteshazzar “agbára kankan kò ṣẹ́kù” “nítorí” “ẹwà” rẹ̀ “yí padà nínú mi di ìbàjẹ́, àti pé” “agbára kankan kò ṣẹ́kù” nínú rẹ̀.

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Nígbà tí Gébúrẹ́lì fi ọwọ́ kan án ní ìgbà àkọ́kọ́, lẹ́yìn náà, Gébúrẹ́lì gbé Dáníẹ́lì ró lórí eékún rẹ̀ àti lórí àtẹ́lẹwọ́ ọwọ́ rẹ̀. Lẹ́yìn náà ó pàṣẹ fún Dáníẹ́lì kí ó lóye àwọn ọ̀rọ̀ tí ó sọ, kí ó sì dìde, èyí tí ó ṣe, bí ó tilẹ̀ jẹ́ pé ó ń gbọ̀n. Nígbà náà ni Gébúrẹ́lì fún Dáníẹ́lì ní àlàyé kíkún nípa ohun tí ó ṣẹlẹ̀ láàárín ọjọ́ mọ́kànlélógún ìṣòro Dáníẹ́lì. Ó sọ pé lẹ́yìn tí ó ti bá àwọn ọba Páṣíà jà fún ọjọ́ mọ́kànlélógún, pé Míkáẹ́lì sọ̀kalẹ̀ láti ọ̀run wá láti kópa nínú ogun náà, lẹ́yìn náà ni Gébúrẹ́lì wá láti dáhùn àwọn àdúrà Dáníẹ́lì àti láti ṣàlàyé fún Dáníẹ́lì “ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn.” Nígbà tí Míkáẹ́lì sọ̀kalẹ̀ láti ọ̀run wá ni a rán Gébúrẹ́lì láti ṣàlàyé àwọn ọjọ́ ìkẹyìn fún Dáníẹ́lì.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Àlàyé Gabriẹli ni a fi fún Dáníẹli ní òpin ọjọ́ mẹ́ẹ̀ẹ́dógún-lé-lọ́gbọ̀n ìṣòro-ọkàn náà, èyí tí, nínú ìlò ìlà lórí ìlà ti Ìfihàn orí kọkànlá, ń ṣàfihàn ìgbà tí a pàṣẹ fún Hesekieli lẹ́ẹ̀mejì nínú orí kẹtàdínlógójì láti sọ àsọtẹ́lẹ̀ sí àwọn egungun òkú, kí a lè jí àwọn wòlíì méjì dìde kúrò nínú ibojì wọn. Ó ṣẹlẹ̀ nígbà tí Míkáẹli sọ̀kalẹ̀ láti ọ̀run wá, tí ó sì jí ara Mósè dìde, nígbà tí ó kọ̀ láti bá Sátánì bá ara rẹ̀ lò nínú ìwé Júùdù. Dáníẹli ṣì máa tún jẹ́ kí a fi ọwọ́ kàn án lẹ́ẹ̀mejì sí i lẹ́yìn tí Gabriẹli ti fún un ní àkótán àwọn ọjọ́ ìṣòro-ọkàn náà.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Lẹ́yìn tí Gabrieli parí, Dáníẹ́lì “dojú rẹ̀ kọ́ sí ilẹ̀, ó sì di adití-ẹnu”; lẹ́yìn náà Kristi tìkára rẹ̀ “fọwọ́ kàn” “ètè” Dáníẹ́lì, nígbà náà ni Dáníẹ́lì “ṣí” “ẹnu” rẹ̀, “ó sì sọ̀rọ̀, ó sì wí fún ẹni tí ó dúró níwájú mi pé, Olúwa mi, nípa ìran náà ni ìrora mi yí padà wá sórí mi, èmi kò sì ní agbára kankan mọ́. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí ṣe lè bá olúwa mi yìí sọ̀rọ̀? nítorí ti èmi, lójijì, agbára kò kù nínú mi mọ́ rárá, bẹ́ẹ̀ ni èémí kò sí nílẹ̀ nínú mi mọ́.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Ìrírí rírí àti bíbá Kristi sọ̀rọ̀ mú kí Dáníẹ́lì rẹ ara rẹ̀ sí eruku ní ìrẹ̀lẹ̀. Ó di adití-ọ̀rọ̀, ó sì bá a ti dúró bẹ́ẹ̀ bí Kristi kò bá fi ọwọ́ kan ètè rẹ̀, gẹ́gẹ́ bí a ti fi ẹyín iná láti orí pẹpẹ fi kan ètè Isaiah.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó kàn.

“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

“Bí Isaiah ṣe ń wo ìfihàn ogo àti ọlá ńlá Olúwa rẹ̀ yìí, ìmọ̀lára ìwà mímọ́ àti ìjẹ́mímọ́ Ọlọ́run bò ó mọ́lẹ̀ gidigidi. Bí ìyàtọ̀ náà ti lágbára tó láàárín pípé aláìlékè ti Ẹlẹ́dàá rẹ̀, àti ọ̀nà ẹ̀ṣẹ̀ àwọn tí, pẹ̀lú ara rẹ̀, ti pẹ́ tí a ti kà sí ara àwọn ènìyàn àyànfẹ́ Israeli àti Juda! “Ègbé ni fún mi!” ni ó ké; “nítorí mo ṣègbé; nítorí èmi jẹ́ ènìyàn ètè aláìmọ́, mo sì ń gbé láàárín àwọn ènìyàn ètè aláìmọ́: nítorí ojú mi ti rí Ọba, Olúwa àwọn ọmọ-ogun.” Ẹsẹ̀ 5. Bí ẹni pé ó dúró nínú ìmọ́lẹ̀ kíkún ti iwájú àtọ̀runwá nínú ibi mímọ́ inú, ó mọ̀ pé bí a bá fi í sílẹ̀ nínú àìpé àti àìlera tirẹ̀, kò ní lè ṣe iṣẹ́-ìránṣẹ́ tí a ti pè é sí rárá. Ṣùgbọ́n a rán serafu kan láti yọ ìdààmú rẹ̀ kúrò lórí rẹ̀ àti láti mú un yẹ fún iṣẹ́-ìránṣẹ́ ńlá rẹ̀. Ẹyín iná alààyè kan láti orí pẹpẹ ni a fi kan ètè rẹ̀, pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, “Wò ó, èyí ti kan ètè rẹ; a sì ti mú ìwà búburú rẹ kúrò, a sì ti wẹ ẹ̀ṣẹ̀ rẹ mọ́.” Nígbà náà ni a gbọ́ ohùn Ọlọ́run pé, “Ta ni Èmi yóò rán, ta ni yóò sì lọ fún Wa?” Isaiah sì dáhùn pé, “Èmi nìyí; rán mi.” Ẹsẹ̀ 7, 8.

“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

“Àlejò ọ̀run náà pàṣẹ fún aṣojú tí ó ń dúró de ìránṣẹ́ pé, ‘Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Ní títẹ́tí ẹ ó máa gbọ́ ní tòótọ́, ṣùgbọ́n ẹ kì yóò lóye; Ní ríran ẹ ó sì máa rí ní tòótọ́, ṣùgbọ́n ẹ kì yóò mọ̀ ọ́. Mú ọkàn àwọn ènìyàn yìí sanra, Kí o sì mú etí wọn wuwo, kí o sì di ojú wọn; Kí wọn má bàa fi ojú wọn ríran, kí wọn má bàa fi etí wọn gbọ́ran, Kí wọn sì fi ọkàn wọn lóye, Kí wọn yípadà, kí a sì wò wọ́n sàn.’ Ẹsẹ̀ 9, 10.

“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

“Ojuse wolii náà ṣe kedere; ó yẹ kí ó gbé ohùn rẹ̀ sókè nínú ìfarahàn lòdì sí àwọn ibi tí ó gbilẹ̀. Ṣùgbọ́n ó bẹ̀rù láti bẹ̀rẹ̀ iṣẹ́ náà láìní ìdánilójú ìrètí kan. ‘Olúwa, yóò ti pé mélòó?’ ni ó béèrè. Ẹsẹ 11. Ṣé kò sí ẹni kankan nínú àwọn ènìyàn àyànfẹ́ Rẹ tí yóò lóye rí, kí ó sì ronúpìwàdà, kí a sì mú un láradá?”

“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

“Ẹrù ọkàn rẹ̀ nítorí Juda tí ń ṣìnà kì yóò jẹ́ ohun tí a gbé lásán. Iṣẹ́ àyànfúnni rẹ̀ kì yóò jẹ́ aláìní èso pátápátá. Síbẹ̀, àwọn ibi tí wọ́n ti ń pò sí i fún ọ̀pọ̀lọpọ̀ ìran kò lè jẹ́ píparẹ́ ní ọjọ́ rẹ̀. Ní gbogbo ìgbésí ayé rẹ̀, ó ní láti jẹ́ olùkọ́ onísùúrù, onígboyà—wòlíì ìrètí pẹ̀lú ti ìdájọ́ ìparun. Nígbà tí ète Ọlọ́run bá ṣẹ ní ìkẹyìn, àbájáde kíkún iṣẹ́ rẹ̀, àti ti iṣẹ́ gbogbo àwọn ojiṣẹ́ olóòtítọ́ Ọlọ́run, ni yóò farahàn. Àwọn ìyókù kan ni a ó gbàlà. Kí èyí lè ṣẹ, a ní láti fi àwọn ìránṣẹ́ ìkìlọ̀ àti ti ẹ̀bẹ̀ ránṣẹ́ sí orílẹ̀-èdè ọlọ̀tẹ̀ náà, gẹ́gẹ́ bí Olúwa ti kéde pé: ‘Títí àwọn ìlú yóò fi di ahoro láìsí olùgbé, Àti àwọn ilé láìsí ènìyàn, Àti ilẹ̀ náà yóò di ahoro pátápátá, Àti pé Olúwa yóò mú ènìyàn kúrò ní ọ̀nà jíjìn réré, Àti pé ìkọ̀sílẹ̀ ńlá yóò wà láàrín ilẹ̀ náà.’ Ẹsẹ̀ 11, 12.”

“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

“Àwọn ìdájọ́ wúwo tí yóò dé bá àwọn aláìrònúpìwàdà,—ogun, ìgbèkùn, ìninilára, ìpadànù agbára àti ọlá láàrín àwọn orílẹ̀-èdè,—gbogbo wọ̀nyí ni yóò wá kí àwọn tí yóò mọ ọwọ́ Ọlọ́run tí a ti mú bínú nínú wọn lè jẹ́ amú wá sí ìrònúpìwàdà. Láìpẹ́, a ó tú àwọn ẹ̀yà mẹ́wàá ìjọba àríwá ká láàrín àwọn orílẹ̀-èdè, a ó sì fi àwọn ìlú wọn sí ahoro; àwọn ọmọ-ogun apanirun ti àwọn orílẹ̀-èdè ọ̀tá yóò máa gba ilẹ̀ wọn kọjá léraléra; àní Jerúsálẹ́mù fúnra rẹ̀ yóò ṣubú níkẹyìn, a ó sì kó Júdà lọ ní ìgbèkùn; ṣùgbọ́n Ilẹ̀ Ìlérí kì yóò wà ní fífì sílẹ̀ pátápátá títí láé. Ìdánilójú ti àlejò ọ̀run fún Isaiah ni pé: ‘Ṣùgbọ́n ìdámẹ́wàá kan yóò wà nínú rẹ̀, Yóò sì padà, a ó sì jẹ ẹ́: Bí igi teil, àti bí igi oaku, Èyí tí èròjà rẹ̀ wà nínú wọn, nígbà tí wọ́n bá ta ewé wọn sílẹ̀: Bẹ́ẹ̀ ni irú-ọmọ mímọ́ yóò jẹ́ èròjà rẹ̀.’ Ẹsẹ̀ 13.”

“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

“Ìdánilójú yìí nípa ìmúṣẹ ìkẹyìn ète Ọlọrun mú ìgboyà wá sí ọkàn Isaiah. Kí ni ó ṣe bí agbára ayé bá tò ara wọn jọ sí Judah? Kí ni ó ṣe bí ońṣẹ́ Olúwa bá pàdé àtakò àti ìfaradà? Isaiah ti rí Ọba, Olúwa àwọn ọmọ-ogun; ó ti gbọ orin àwọn serafimu pé, ‘Gbogbo ayé kún fún ògo Rẹ̀;’ ó ní ìlérí pé àwọn ìránṣẹ́ Jehovah sí Judah tí ó ti yí padà sẹ́yìn yóò bá agbára ìdálẹ́bi ti Ẹ̀mí Mímọ́ lọ; a sì fi agbára fún wòlíì náà fún iṣẹ́ tí ó wà níwájú rẹ̀. Ẹsẹ̀ 3. Ní gbogbo iṣẹ́-ìránṣẹ́ rẹ̀ gígùn àti líle, ó gbé ìrántí ìran yìí pẹ̀lú ara rẹ̀. Fún ọgọ́ta ọdún tàbí ju bẹ́ẹ̀ lọ ó dúró níwájú àwọn ọmọ Judah gẹ́gẹ́ bí wòlíì ìrètí, tí ń túbọ̀ ní ìgboyà sí i, tí ó sì ń túbọ̀ ní ìgboyà sí i nínú àwọn àsọtẹ́lẹ̀ rẹ̀ nípa ìṣẹ́gun ìjọ ní ọjọ́ iwájú.” Prophets and Kings, 307–310.